就母性價值觀論陽明思想之特色

Abstract

《就母性價值觀論陽明思想之特色》的主要論點在於，陽明思想與一些西方學者提出之「母性價值觀」(Feminine Philosophy)有其相通相契的價值意涵。因此，以母性價值觀來深入闡釋陽明思想，更可以讓我們瞭解陽明思想之深義，體會其「萬物一體」、「體用一源」特色在當代的價值。本論文分為五個章節，架構如下： 第一章緒論先概言西方工業革命成功後，物質文明一日千里，人類精神文明卻沒有相應的發展，反而受物質宰割出現漸趨弱化、物化的傾向。為什麼會造成這樣的情形？對這樣的狀況，到底有沒有什麼改善方法？本章略述渥瑞特寇(Sandra A. Warytko)所提出相對於造成現代文明困境的西方主流價值觀──「父性價值觀」(Masculine Philosophy)──的母性價值觀為解決良方。因此在本章中先透過對父性價值觀的界定幫助我們了解母性價值觀之意蘊，並由說明父性價值觀所引發的問題來探討母性價值觀在當代的價值，簡要闡明母性價值觀與中國思想傳統相契合之特質。接著詳細論述母性價值觀的兩個內涵：「含容萬有的和諧感通」、「無私化育的體用互攝」，並論述母性價值觀與陽明思想的相通之處，以及筆者之所以就母性價值觀論陽明思想之特色的研究依據。 第二章先簡要說明陽明思想之淵源，再整理陽明整體思想的主要特色，歸述為「致良知與心性天合一」、「動靜寂感與本體工夫合一」、「知行合一與人心道心合一」、「明德親民與天人合一」等四項。 第三章從母性價值觀論陽明「萬物一體」思想所具備之和諧感通的特色。首先介紹陽明「一體觀」的傳承，說明陽明「萬物一體」思想之淵源；再依據母性價值觀論析：「精神流貫、志氣通達」、「承擔天地責任」之「萬物一體」思想，展現陽明強調以和諧感通打破人己物我分隔之一體相關性思想特質。進而指出唯其一體相關，吾人才能對世間萬物的苦難感同身受，由盡己心推擴而至天地萬物，成就承擔天地責任的無私關懷。最後論述達到萬物一體的先決條件為「心外無物」：此心是感通發動處，是天理之所在，是萬物一體的基礎，更是母性價值觀的具體顯現。 第四章論陽明「體用一源」思想體用互攝的特色。「萬物一體」與「心外無物」可說是陽明的理想之境，要達到此境界須透過工夫方可實現。對於這一點，陽明有「本體工夫」之說，這表示，談工夫論所涉及之體用問題更可彰顯陽明思想的整體精神，以及其與母性價值觀之會通。故本章首先探究陽明思想體用一源的特色，說明陽明係就本心上作工夫，此工夫不從支離現象上修本體，而只求「無私」即可成聖的工夫論。再論述體用一源思想與母性價值觀的契合，明白二者都是講求形上形下、本體現象、工夫境界合一的思想。 第五章則為結論，總結本研究所得心得成果，並藉諸學者對形成當代文明困境的論見，說明母性價值觀對人類文明正向發展的可能貢獻，並且由母性價值觀與陽明思想的通契中彰顯陽明思想的當代價值。

The main idea about On the Characteristics of Wang Yang-Ming From the Point of View of Feminine Philosophy is that there are the very values in common between Western Feminine Philosophy and Wang Yang-Ming’s Philosophy. Therefore, we are able to realize the further implications of Wang Yang-Ming’s Philosophy by the examination of Feminine Philosophy to experience the features regarding contemporary values of “The whole as One” and “One Same Origin.” This thesis can be divided into very five chapters as follows: Chapter 1, Introduction, is discussing about why is the man kind spiritual civilization going from bad to worse? Instead of promotion, but degradation after the Industrial Revolution, why does the material civilization make a lot of progress? What has happened? Are there some improvements for this situation? This chapter generally talks about Sandra A. Warytko who had argued that the western mainstream value, Masculine Philosophy is the leading factor which resulted modern civilization in dilemmas, and the Feminine Philosophy is the very one solution to these dilemmas. This chapter will not merely help us understand the internal implications of Feminine Philosophy through the definition and explanation concerning Masculine Philosophy but the questions about the values of Feminine Philosophy contemporarily resulted from Masculine Philosophy as well. Furthermore, it will definitely imply the specifications which both fit in with Feminine Philosophy and Chinese traditions. There are two implications of Feminine Philosophy which are specifically “harmonious, concordant sympathy in all-in-one-ness” and “applied receptions for selflessness.” Also, this thesis will talk about the certain concepts in common between Feminine Philosophy and Wang Yang-Ming’s Philosophy and as far as the writer myself is concerned, the reasons for the study of the thesis, On the Characteristics of Wang Yang-Ming From the Values of Feminine Philosophy, are the basis of the very thesis. Chapter 2 will explain the origin of Wang Yang-Ming’s Philosophy in brief. Then soon look back upon the main ideas of Wang Yang-Ming’s Philosophy which are mainly about ” That one can have knowledge without/prior to corresponding action,” and “That one can know what is the proper action, but still fail to act.“ Wang Yang-Ming held that objects do not exist entirely apart from the mind because the mind shapes them. He believed that it is not the world that shapes the mind, but the mind that gives reason to the world. Therefore, the mind alone is the source of all reason. He understood this to be an inner light, an innate moral goodness and understanding of what is good. Wang Yang-Ming's rejection of the investigation of knowledge comes from the fact that at the time the traditional view of Chinese thought was that once one gained knowledge, one had a duty to put that knowledge into action. Chapter 3 will discuss the characteristics of Wang Yang-Ming’s “The Whole as One” by the discourses of Feminine Philosophy. At the very beginning of Chapter 3, it will introduce the descent or inheritances of the Confucian school’s “One perspective” and make sure about the origin of “The Whole as One” initially. Next, according to the Feminine Philosophy then, it will analyze the connotations of Wang Yang-Ming’s “The Whole as One” which are mainly about “Spiritual streams and brainstorming ideologies combine the whole as one,” and “The Whole as One with the universal responsibilities” to put the certain emphasis on the selfless concern for anything all over the world. Eventually, the absolute prerequisite for the achievement of “The Whole as One” is nothing more than “Nothing beyond Minds,” which means the truth within, the foundation of “The Whole as one” and the concrete practices of the Feminine Philosophy as well. Chapter 4 will talk about the characteristics of “One Same Origin.” As for Wang Yang-Ming, “The Whole as One” and “Nothing beyond Minds” can be referred to Wang Yang-Ming’s Utopia. Meanwhile, the pragmatic questions involving in the efforts correspond with both the Wang Yang-Ming’s and Feminine Philosophy. Hence, Chapter 4 will initially conquer the features concerning the concepts of Wang Yang-Ming’s “The Same Origin” and “The Same Origin” does not refer to the ontologically fragmented phenomena but the efforts for being Saint with “selflessness.” Then Chapter 4 will discuss about the correspondences between the philosophy of “The Whole as One” and Feminine Philosophy which their own ideological significances are simply philosophical, ontological and epistemological phenomena. Chapter 5 is the conclusion of this thesis which concludes the study and does not only highlight the probable devotions of Feminine Philosophy toward human beings’ civilization but the contemporary price for the compatibility both between Wang Yang-Ming’s and Feminine Philosophy as well.